Acts 25:11 kjv
For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
Acts 25:11 nkjv
For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar."
Acts 25:11 niv
If, however, I am guilty of doing anything deserving death, I do not refuse to die. But if the charges brought against me by these Jews are not true, no one has the right to hand me over to them. I appeal to Caesar!"
Acts 25:11 esv
If then I am a wrongdoer and have committed anything for which I deserve to die, I do not seek to escape death. But if there is nothing to their charges against me, no one can give me up to them. I appeal to Caesar."
Acts 25:11 nlt
If I have done something worthy of death, I don't refuse to die. But if I am innocent, no one has a right to turn me over to these men to kill me. I appeal to Caesar!"
Acts 25 11 Cross References
| Verse | Text | Reference |
|---|---|---|
| Acts 25:11 | I do not refuse to die; but if the charges of these men against me are not true, no one can hand me over to them. I appeal to Caesar! | Assertion of innocence and legal right to appeal to Caesar. |
| Acts 25:12 | When Festus had conferred with the council, he said, "You have appealed to Caesar; to Caesar you shall go." | Confirmation of the appeal's acceptance by Festus. |
| Acts 25:25 | But when I found that he had committed nothing worthy of death, and as he himself has appealed to the Emperor, I have decided to send him to Rome. | Festus' reasoning for sending Paul to Caesar, aligning with Paul's appeal. |
| Acts 25:1 | Now three days after Festus had come into the province, he went up from Caesarea to Jerusalem. | Introduction of Festus to the context of the events in Caesarea and Jerusalem. |
| Acts 23:33 | These soldiers, therefore, when they had come to Caesarea and delivered the letter to the governor, also presented Paul before him. | Paul's initial presentation before Felix in Caesarea. |
| Acts 24:10 | When the governor signaled him to speak, Paul replied: "I know that for many years you have been a judge over this nation, so I cheerfully make my defense." | Paul's confident defense before Felix. |
| Acts 24:24-27 | Soon afterwards Felix came with his wife Drusilla, who was Jewish, and sent for Paul and heard him speak about faith in Christ Jesus. As Paul reasoned about righteousness and self-control and the coming judgment, Felix became frightened and said, "Go away for now. When I find a convenient time I will send for you." At the same time he hoped that money would be given him by Paul. So he sent for him often and conversed with him. But after two years Porcius Festus succeeded Felix, and because the Jews were eager for favor, Felix left Paul in prison. | The extended political maneuvering and lack of resolution before Festus' arrival. |
| 1 Cor 4:3-5 | But with me it is a very small thing that I should be judged by you or by a human court. I do not even judge myself. For though I am not conscious of anything against myself, I am not hereby justified. It is the Lord who judges me. | Paul's ultimate accountability to God, transcending human judgment. |
| Phil 1:20 | as it is my eager expectation and hope that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be honored in my body, whether by life or by death. | Paul's conviction that his life and death would ultimately glorify Christ. |
| 2 Tim 4:6-8 | For I am already being poured out as a drink offering, and the time of my soon departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing. | Paul's perspective on his life and impending death as fulfilling God's plan. |
| Matt 10:17-18 | Beware of men, for they will deliver you up to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness to them. | Jesus' prediction of persecution and trial for His followers. |
| Matt 18:16 | But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. | Jewish legal principle regarding accusations. |
| Deut 17:6 | On the evidence of two witnesses or of three witnesses shall he who is to die be put to death; on the evidence of two witnesses or of three witnesses he shall be executed. | Old Testament law on corroborating evidence for capital offenses. |
| John 18:31 | Pilate said to them, "Take him yourselves and judge him according to your own law." The Jews said to him, "We are not permitted to put any to death." | Roman authority over capital punishment and Jewish legal limitations. |
| Rom 13:1-4 | Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. | Scriptural basis for respecting governmental authority. |
| Acts 26:32 | Then Agrippa said to Festus, "This man could have been released if he had not appealed to Caesar." | Agrippa's recognition of the finality of Paul's appeal. |
| Acts 28:19 | And when the Jews did not expect it, when the Jews opposed it, I had to appeal to Caesar, although I had no charge to bring against the nation. | Paul's explanation of his appeal to Caesar to the Roman Jews in Rome. |
| 2 Cor 5:10 | For we must all appear before the judgment seat of Christ, to receive according to the things done in the body, whether good or evil. | The ultimate accountability of believers before Christ's judgment seat. |
| Phil 3:8-10 | Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith. | Paul's prioritizing of Christ above all, including his own earthly rights or status. |
| Acts 16:37 | But Paul said to them, "They treated us unjustly, men who are Romans, and have thrown us into prison; now do they want to send us out secretly? No! Let them come and take us out themselves." | Paul's earlier assertion of his rights as a Roman citizen to avoid unfair treatment. |
| Gal 1:10 | For am I now seeking the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ. | Paul's commitment to God's approval over man's. |
Acts 25 verses
Acts 25 11 Meaning
If I have been an injustice, or have committed anything worthy of death, I do not refuse to die; but if the charges of these men against me are not true, no one can hand me over to them. I appeal to Caesar!
Acts 25 11 Context
The chapter finds Paul imprisoned in Caesarea, awaiting his final hearing. The Roman governor Porcius Festus, who had recently taken office, visits Jerusalem. There, Jewish leaders ask Festus to transfer Paul to Jerusalem for trial, intending to ambush and kill him along the way. Festus rejects this request, proposing that the trial be held in Caesarea, which is standard procedure for such cases within his province. Paul is then brought before Festus. The Jewish accusers present their case, but Paul is given an opportunity to respond. Paul’s defense, as seen in this verse, demonstrates his strategic legal thinking and his ultimate reliance on God. Festus, finding no substantial grounds for charges against Paul, proposes sending him to Rome to be judged by Caesar, possibly influenced by Paul's earlier appeals. Agrippa and Bernice also arrive in Caesarea, and Festus presents Paul's case to them to get advice on how to proceed with the appeal to Rome, which leads to chapter 25.
Acts 25 11 Word Analysis
- Εἰ (ei) - "If". A conditional particle introducing a hypothetical clause.
- δὲ (de) - "but" or "and". A postpositive conjunction used here adversatively to contrast with a potential outcome or expectation.
- ἀδίκημα (adikēma) - "injustice," "wrongdoing," "offense," "crime." This noun refers to an act of unrighteousness or injustice. Paul posits that if he has committed an actionable wrong.
- ἀπ-ο-θνῄσκω (ap-o-thnēskō) - "to die off," "to die." Paul is saying he does not resist the idea of dying, but only if there is a just cause.
- ἄξιον (axion) - "worthy," "fitting," "deserving." Adjective meaning something has value or merit. In this context, "worthy of death."
- ΘΑΝ- (than) - The root for "death," present in many related Greek words.
- ἀπο- (apo-) - Prefix meaning "away from," "from."
- θάνατος (thanatos) - "death." The abstract noun.
- ποιοῦμαι (poioumai) - "to do," "to make," "to commit." A deponent verb meaning "I commit" or "I have committed."
- μὴ (mē) - "not." A particle of negation used to deny a statement.
- τὰ (ta) - "the" (neuter plural definite article). Refers to the charges or accusations.
- ἀνα costruenci-ον (anastēsen-tōn) - From ἀνίστημι (anistēmi), meaning "to raise up," "to cause to stand." Here, it implies charges being "raised up" or presented against him.
- τούτων (toutōn) - "of these" (genitive plural masculine demonstrative pronoun). Referring to the Jewish accusers.
- τῶν (tōn) - "the" (genitive plural masculine definite article).
- κατηγόρων (kēgōrōn) - From κατήγορος (kēgōros), meaning "accuser," "prosecutor." Those bringing charges against Paul.
- ἔστιν (estin) - "is," "it is." Third-person singular present indicative of εἰμί (eimi), "to be."
- μὴ (mē) - "not." Negating the truthfulness of the accusations.
- ἀληθῆ (alēthē) - "true," "truthful." Accusative plural neuter adjective. Paul asserts the accusations are not true.
- οὐδεὶς (oudeis) - "no one," "not even one." Stronger negation than ou or me alone.
- δύναται (dunatai) - "is able," "can." Third-person singular present indicative of δύναμαι (dunamai), "to be able."
- ἐν (en) - "in," "on," "among." Preposition.
- τοῖς (tois) - "the" (dative plural masculine definite article).
- ἐμοῖς (emoi) - "my," "mine" (dative plural masculine possessive adjective). Referring to his "hands."
- ἄνω (anō) - "up," "upward," "above." Here, often translated in the context of handing someone over, implies to a higher authority.
- σύ; (su) - "you." Second-person singular pronoun, implicitly the recipients of his appeal. However, the direct object is Caesar.
- Καίσαρα (Kaisara) - "Caesar" (accusative singular). The Emperor of Rome. This is a direct legal appeal to the highest Roman authority. This would have been Nero at the time.
Words Group Analysis:
- "εἰ δὲ ἀδίκημα ἢ ἄξιον θανατου ποιοῦμαι" (ei de adikēma ē axion thanatou poioumai) - "if I have committed any injustice or anything worthy of death." This phrase reflects a standard legal opening, asserting innocence while acknowledging the possibility of justly deserved capital punishment. It’s a bold, confident stance.
- "μὴ ἄξιον οὖν θανάτου ἐστὶν ἐμοὶ καὶ οὐδὲν ἐμοῦ ποιοῦντι" (mē axion oun thanatou estin emoi kai ouden emou poiounti) - This portion isn't directly from this verse, but represents a thought Paul would be addressing with his plea. The current text reads, "if the charges... are not true". The implication is that since the charges are not true, he is not worthy of death.
- "οὐδεὶς δύναταί με δέ δοι ῦναι" (oudeis dunatai me de doi unai) - "no one can hand me over to them." This underscores Paul’s recognized legal standing that prevents arbitrary judgment or transfer to his enemies. The structure implies his rights as a Roman citizen protect him from unjust handover.
- "Καίσαρα ἐπικαλοῦμαι" (Kaisara epikaloumai) - "I appeal to Caesar!" This is the climactic statement. "Epikaloumai" means to call upon, to appeal to, to invoke. It's a formal legal right granted to Roman citizens, effectively placing oneself under the direct jurisdiction of the Emperor, removing the case from local or provincial courts.
Acts 25 11 Bonus Section
Paul's appeal to Caesar underscores his strategic use of his Roman citizenship, a right he had invoked earlier (Acts 16:37). Roman law offered protections, and appealing to the Emperor was the highest form of this protection. It guaranteed that his case would be heard in Rome, thus removing him from the immediate threat posed by the Jewish leaders. This action, though leading to imprisonment in Rome, also served God's purpose by bringing Paul, the apostle to the Gentiles, directly to the heart of the empire, providing an unprecedented platform for the Gospel's advance, as stated in Acts 1:8 ("you will be my witnesses... to the end of the earth"). This legal appeal aligns with the principle of being "wise as serpents and innocent as doves" (Matthew 10:16).
Acts 25 11 Commentary
Paul’s declaration, "I do not refuse to die; but if the charges of these men against me are not true, no one can hand me over to them. I appeal to Caesar!" is a masterful expression of faith, legal acumen, and Roman citizenship. He frames his situation as a question of truth. If he has committed a capital offense, he submits to the ultimate penalty. This acknowledges the gravity of the charges and the potential consequences. However, he boldly asserts that if the accusations are false, his right to protection, enshrined in Roman law, cannot be bypassed. His final appeal to Caesar is not an admission of guilt but an assertion of his fundamental rights as a Roman citizen and a strategy to ensure a fair, albeit distant, trial, ultimately thwarting the immediate deadly intentions of his accusers. It’s a pivotal moment, directing his path towards Rome and its immense evangelistic opportunities, fulfilling Jesus' prediction that he would bear witness before kings. This appeal transcends mere self-preservation; it's a divine redirect for his ministry.